Slavoj Zizek, Slovenian philosopher, reminds a saying, "Behind every fascism, there is a failed revolution."

Far Right and Anti-Immigrant Politicians on the Rise in Europe

We turn now to Europe, where many are concerned about the growing acceptability of anti-immigrant rhetoric and policies. Far from just being expressed by the extreme right wing, the anti-immigrant trend has entered the mainstream. German Chancellor Angela Merkel told a gathering of young members of her conservative Christian Democratic Union party this weekend that multiculturalism has utterly failed. A recent German poll found 13 percent of Germans would welcome the arrival of a new "Führer," and more than a third of Germans feel the country is "overrun by foreigners." We speak to the world-renowned philosopher Slavoj Zizek, who has the been called "the Elvis of cultural theory."

Slavoj Zizek, Slovenian philosopher, psychoanalyst and cultural theorist. He is author of dozens of books, his latest one from Verso Books is called Living in the End Times.

AMY GOODMAN: We turn now to Europe, where many are concerned about the growing acceptability of anti-immigrant rhetoric and policies. Far from just being expressed by the extreme right, the anti-immigrant trend has entered the mainstream. German Chancellor Angela Merkel told a gathering of young members of her conservative Christian Democratic Union party this weekend that multiculturalism has utterly failed.

CHANCELLOR ANGELA MERKEL: [translated] In Frankfurt, on the main, two out of three children under the age of five have an immigrant background. We are a country which, at the beginning of the 1960s, actually brought guest workers to Germany. Now they live with us, and we lied to ourselves for a while, saying that they won’t stay and that they will disappear one day. That’s not the reality. This multicultural approach, saying that we simply live side by side and are happy about each other, this approach has failed, utterly failed.

AMY GOODMAN: The German chancellor later added immigrants were welcome in Germany and that Islam is a part of the nation’s modern-day culture. Her comments are seen as part of a rightward shift and come just days after a study by the center-left Friedrich Ebert Foundation found that more than 30 percent of people believe Germany is, quote, "overrun by foreigners." A similar number believed immigrants had come to Germany for its social benefits and, quote, "should be sent home when jobs are scarce." Earlier this year, a book by an influential bank executive in Germany created an uproar, because it blamed the decline of German nationhood on the alleged failure of many immigrants to integrate.

As the debates rage on in Europe, I’m joined here in New York by a controversial public intellectual who’s been called "the Elvis of cultural theory." Yes, I’m talking about the Slovenian philosopher and critic Slavoj Žižek. He’s the author of over thirty books. His latest, from Verso, is just out, and it’s called Living in the End Times. In a recent piece for The Guardian newspaper of London, he argues that "across Europe, the politics of the far right is infecting [everyone] with the need for a 'reasonable' anti-immigration policy."

Well, Slavoj Žižek, welcome to Democracy Now!

SLAVOJ ŽIŽEK: Glad to be here. Thank you.

AMY GOODMAN: Put everything together for us, from Angela Merkel talking about the end of multiculturalism—even what that means, "multiculturalism"—to the mass protests that are taking place in France and beyond.

SLAVOJ ŽIŽEK: I really think that usually we Europeans are a little bit arrogant, like we are the model of tolerance and so on. Now something horrible has happened, and what is really worrying is that it’s not only the countries, the parts of Europe, that we usually associate with intolerance, like southeastern Europe, Romania, Hungary and so on, it’s even the very models of tolerance—Netherlands, Norway and so on.

What really worries me is—I will say something very simple, almost commonsensical, that, you know, for me, I’m here always for censorship. Through democracy, tolerance, in an authentic sense, means that you simply cannot say certain things publicly. You are considered—you know, like if you say publicly an anti-Semitic, sexist joke, it’s unacceptable. Things which were unacceptable ten, fifteen years ago are now acceptable. And what I really am worried about is how the far right, what was twenty years ago the domain of the far right, is setting—even if they are a minority, they are setting the general agenda.

The typical rhetorical trick here is in two moves. First, you of course condemn the far right—"no place in our developed democracy." But then you add, "But they are addressing the real worries of the people," and so on and so on. So, in precisely—that’s the dirty sophistic trick—in order to prevent hatred outbursts, we have to control the situation. You know what is significant about Sarrazin, the banker, that you mentioned? You know that he was politically close to social democracy.

AMY GOODMAN: Which means?

SLAVOJ ŽIŽEK: Which means that they—really, the extreme right imposed their topic onto everyone. But let me tell you now something which may surprise you. I, of course, don’t accept this horrible logic—we have to do it more modestly to prevent real outbursts—but I think there is a failure in this standard, liberal, multicultural vision, which means every ethnic group, whatever, to itself, all we need is a neutral legal framework guaranteeing the coexistence of groups. Sorry if I shock someone, but I think we do need what Germans call Leitkultur, leading culture. Just it shouldn’t be nationally defined. We should fight for that. Yes, I agree with right-wingers. We need a set of values accepted by all. But what will these values be, my god? We neglected this a little bit. You know that it’s not just this abstract liberal model: you have your world, I have my world, we just need a neutral legal network—how we will politely ignore each other.

My second point would have been that it’s absolutely crucial how this anti-immigrant explosion is linked to the withdrawal of leftist politics, especially in the matters of economy and so on. It is as if the left, being obsessed by the idea that we shouldn’t appear as reactionary in the economic sense, that is to say that "No, no, no, we are not the old trade union representatives of the working class, we are for postmodern digital capitalism" and so on. They don’t want to touch the working class or so-called lower ordinary people. And here right-wingers enter. Do you know, the horrible paradox is that, apart from some small leftist fringe parties, the only serious political force in Europe today which still is ready to appeal to the ordinary working people are the right-wing anti-immigrants? So you see, we, the leftists, we have no right, absolutely no right, to take this arrogant view of offended tolerant people who are horrored—no, we should ask the question, how we enabled what is going on.

AMY GOODMAN: I want to ask you about this Christian Science Monitor poll that showed 13 percent of Germans would welcome the arrival of a new Führer. More than a third of Germans feel the country is "overrun by foreigners." Roughly 60 percent would restrict the practice of Islam, and 17 percent believe Jews have too much influence. Thirteen percent would welcome the arrival of a new Führer.

SLAVOJ ŽIŽEK: I think—now again, I will maybe shock you, but, you know, don’t exaggerate the meaning of this. No, no, I think that—OK, my first thesis, that Germany—and this makes it all the more tragic—from my personal experience, Germany is, for example, far more effectively, in everyday life, tolerant than France, for example, I claim with all responsibility. It’s not as general as it may appear. Go to mixed part of ex-West Berlin and so on, you will still see wonderful collaboration. Don’t worry about this. What I’m just saying is that we shouldn’t get too fascinated by these details.

We should ask more fundamental questions, like this is, for me, only part of a general shift, which I mention in the text you kindly referred to, how the whole political mapping of Europe is changing in a horrible way. To cut a long story short, very briefly, 'til now, we had the standard situation that you also have it up ’til now here: one big left-of-center party, one big right-of-center party—they are the only two parties which address the entire population—and then small fringe parties. Now, more and more in Europe, another polarity is emerging: a big liberal capitalist party, which can even be in social matters like abortion, women's rights, relatively progressive—pure, let’s call it, capitalist party—and the only serious opposition is the immigrant—anti-immigrant nationalists. It’s something horrible that has happened. The anti-immigrants are establishing themselves as the only authentic—of course, they are not authentic politically, but in the sense of really experienced as authentic—voice of protest. If you want to protest, the only way to do it effectively in Europe is this. So I think it’s a matter of life and death for a slightly more radical left to emerge.

You know what? Walter Benjamin, the great Frankfurt School fellow [inaudible], he said something which we should always bear in mind today. He said, "Behind every fascism, there is a failed revolution." It goes, more than ever, for us. Like, take—let’s take your own country, Kansas, which is now the bedrock of Christian fundamentalism. As Thomas Frank demonstrated in his book, my god, 'til twenty, thirty years ago, Kansas was the breeding ground of all radical socialist, and so on, mass movements. The same in Europe. This should worry us, not this arrogant—which always has a negative class connotation. When people attack common people's racism, it’s always like we upper-middle-class liberals dismissing ordinary people. We should start asking ourselves what we did wrong.

AMY GOODMAN: And as you come here to the United States, your assessment of the Tea Party movement?

SLAVOJ ŽIŽEK: It’s a perfect example of what I was talking about. I had almost—I use the terms a little bit ironically, but nonetheless—a kind of epiphany moment when, a year ago or so, when they organized, grassroot Republicans, all those—the first wake of tea parties against spending so much money for banks. You know what I was doing? I was sitting in a hotel room, jumping between two channels on TV. One was Fox News—you must know the enemy to fight it. The other one was PBS. On Fox News, it was a live transmission of a tea party in Texas where a singer, kind of a fake folk singer, was singing anti-Washington, anti-state-expenditure song. On PBS, there was a documentary on the great leftist icon Pete Seeger. I was shocked at how the words, although the political meanings of it, were almost the same. Both were singing about we small, ordinary people are exploited; big bad guys, bankers in Washington, and so on, Wall Street, and so on. This is the tragedy. This is the tragedy at its purest.

You must know better than me. I don’t know whether—as far as I can judge the situation, it was after Carter, with Reagan, when this grassroots movement and so on were more taken over by the right, like, no, the time of left, leftist, radical mass mobilization has passed now. When somebody tells you, "Oh, tea party, oh, out of a local grassroot protest," your first assessation is, are right-wingers again doing it, or what? This is a very sad moment. But no reasons—I hope I made it clear—for traditional European America bashing. And this is, I think, part of a global process of what I call the disappearance of the—what philosophers like Kant called the public use of reason.

I listened with amazement and great pleasure to the report about how here in the States the universities, which are financed by taxpayers’ money, are more and more used by companies. In Europe, we are even worse. I’ll tell you why. Because they stated clearly the program in Europe. It’s not only this concrete problem—big companies controlling, through money donations, universities. It’s something more fundamental going on. It’s a well-organized, all-European campaign to turn us scientists, human or natural, into experts. The idea is, we have a problem—let’s say oil spill in Louisiana—oh, we need experts to tell us how to contain it. We have a public disorder, demonstrations; we need psychologists and so on. This is not thinking. What universities should do is not serve as experts to those in power who define the problems. We should redefine and question the problems themselves. Is this the right perception of the problem? Is this really the problem? We should ask much more fundamental questions.

Here, it may surprise you, but I still have sympathy for Obama. But in my view, one of his greatest failures is not Afghanistan. There, the situation is very complex. I don’t know what I would have done. It’s how he reacted to the oil spill. You know why? Because he played this legal, moralistic game, as if the—you know, like, I will kick—we know where—BP, they will make—sorry, but in a tragedy of these proportions, you cannot play this legalistic game who is guilty and so on. You should start asking more general questions. BP is evil, but are we aware that it may have happened also to another company? So the problem is not BP. The problems are much more general—the structure of our economy, why are we living like this, our way of life, and so on and so on. I think that this is the problem today. I’m saying this ironically as a leftist. We have maybe even too much anti-capitalism, but in this overload of anti-capitalism, but always in this legal, moralistic sense: ooh, that company is using child slave labor; ooh, that company is polluting; ooh, that company is—that company, whatever, is exploiting our universities. No, no, the problem is more fundamental. It’s about how the whole system works to make the companies do this. Don’t moralize the problem, because if you moralize it, you can say in the States whatever you want. Already in the movies like Pelican Brief, you remember, no problem, big company, even the president of the United States, can be corrupted. No, this excess of anti-capitalism is a false excess. We should start asking more fundamental questions.

AMY GOODMAN: Slavoj Žižek, your latest book, why did you call it Living in the End Times?

SLAVOJ ŽIŽEK: Of course, the point is to ironically refer or evoke this metaphor of doom, whatever, in 2012, we are approaching the end of times. And, of course, my point is not—I am not this kind of believer—oh, we have two years to live, then whatever will happen. But nonetheless, I think that at the whole—at different levels, we are approaching slowly—no panic yet—a kind of a zero point. In the sense of—let’s look at ecology. It is clear that when people tell me, "Oh, but you are utopian," I tell them, "No, the only true utopia is that things can go on like they do now indefinitely." And it’s very strange how we behave. On the one hand, we don’t really believe there will be a catastrophe. We are split. We know it. We admit it rationally. But then you go out, there is sun, the grass is green, can anything happen. At the same time—this is ideology of everyday life—to make our conscience clear, did you notice how we are blackmailed at this everyday level? "Oh, you threw that newspaper away. No, you should take—"

AMY GOODMAN: Ten seconds.

SLAVOJ ŽIŽEK: Yeah. So, what I’m claiming is that we are approaching a certain zero point. We have to act. If not, I don’t want to live in a society which will be here in twenty years, let us say.

AMY GOODMAN: Slavoj Žižek, I want to thank you for being with us, Slovenian philosopher, author of many books. His latest is just coming out now from Verso Books. It’s called Living in the End Times.